Post by johnbc on Aug 2, 2020 18:57:54 GMT
The sign of Capricorn is represented by a goat, a mountain animal, whose head emerges from the body of a fish, which is a sufficiently eloquent symbol for all the states of a manifestation field -- in this case, the sensitive world --, from the top to bottom. This symbolism, of course, can be seen in two directions, descending or ascending. In a downward direction it has a cosmogonic meaning, marking the spreading process that spreads, extending from the unit represented at the peak to the multitude of entities that huddle in the most compressive part of the base, and even extending to the most inferiors and the pure undifferentiated multiplicity, marked by the fish. It is opportune to remember, when we speak of the origin at the top, the myth of the goat Amalthea, who fed the future demiurge Jupiter, being thus placed at the top root of the manifestation of a complete world. In an ascending sense, he refers to the initiatory meanings pointed out by Marco Pallis in The Way and the Mountain.
It is only worth pointing out that the peak of the mountain marks the transition from one world to another, and that in this sense the planet Saturn will necessarily be associated with all the symbolisms of the "guard of the portal" and the supreme test by which the postulant must pass through the initiation; among these symbolisms is that of the dragon, and in astrology the two ends of the dragon, head and tail, surround the earth in a circular loop that signals, on a smaller plane, the same idea of an extreme and integral limit of an order of manifestation.
Now, the Moon rules the sign of Cancer, polarly opposed to Capricorn, and nothing more natural than the fact that its symbolisms have similar meanings on different planes. The sign of Cancer is symbolically related to the lakes, and it is interesting to remember the character of Sir Lancelot du Lac, guardian of passage who first offers an obstacle and then helps King Arthur; still on the top of a mountain, and on a spear, like Lancelot's, that the centurion Longinus is helped to wound the flank of Christ, from where the water of divine blessing will flow, rewarding himself with conversion. Michel Veber repeatedly pointed out this symbolism of the spear associated with the dragon (Long, in Chinese, with strong phonetic kinship with Longinus, lance, long, etc.) and we only repeat it here to establish a greater connection between the various ideas that fit in this wonderful symbolic complex: from the top of the mountain, a spear, in an upward direction, represents the opposite and complementary role to the lightning, in a downward direction: the interconnection of the worlds, the revelation.
Now, the idea of extreme limit is also found in the chinese ideogram Ch'iao, ㄎ, whose current meaning is "obstacle, difficulty in the breath". Its design is surprisingly similar to Saturn's hieroglyph ђ, but its explanation has shown that it is not a fortuitous coincidence, but a logical consequence of the internal cohesion of the science of symbolism, which will have to give similar results in its applications in the four corners of the world. Ch'iao is formed, first, by the winding line, which designates the breath. There is no need to insist on the universality of this symbol. Now, here the breath hits a horizontal line, - -at the top. The horizontal line is none other than ideogram I, which means the number 1, and also, according to Wieger, the primordial unity, the being, from which all things emanate. The Being is therefore the extreme limit where all the mutations that constitute and dissolve the entities are contained; and the "difficulty in breathing" had designated the moment of cyclical mutation where the being is at the extreme limit of its possibilities, to the point of extinguishing; with which we return to the symbolism of the semicircle.
We still find many related ideas in the Chinese language. One of them is in the ideogram Wang, ㄤ which he designates (Wieger, p. 160), "a man who supports all his weight on his right leg, to make an effort, to make a leap". When this ideogram is added to a vertical line at the top, it becomes Wu, 万, "a man who struggles against an obstacle, without being able to overcome it; by extension, it means negation, no"
These ideograms, remarkably similar to the Saturn ideogram, are radical, and from them numerous words are derived associated with the idea of impediment, as well as the other symbolic and divinatory meanings of the planet Saturn in astrology: wang, "paralyzed"; yu, "evils, calamities, error"; yu, "more, even more"; yu, "censorship, condemnation"; po, "become paralyzed"; t'ui, "getting rheumatic"; chien, "stumble", chiu, "achieve, accomplish".
It is only worth pointing out that the peak of the mountain marks the transition from one world to another, and that in this sense the planet Saturn will necessarily be associated with all the symbolisms of the "guard of the portal" and the supreme test by which the postulant must pass through the initiation; among these symbolisms is that of the dragon, and in astrology the two ends of the dragon, head and tail, surround the earth in a circular loop that signals, on a smaller plane, the same idea of an extreme and integral limit of an order of manifestation.
Now, the Moon rules the sign of Cancer, polarly opposed to Capricorn, and nothing more natural than the fact that its symbolisms have similar meanings on different planes. The sign of Cancer is symbolically related to the lakes, and it is interesting to remember the character of Sir Lancelot du Lac, guardian of passage who first offers an obstacle and then helps King Arthur; still on the top of a mountain, and on a spear, like Lancelot's, that the centurion Longinus is helped to wound the flank of Christ, from where the water of divine blessing will flow, rewarding himself with conversion. Michel Veber repeatedly pointed out this symbolism of the spear associated with the dragon (Long, in Chinese, with strong phonetic kinship with Longinus, lance, long, etc.) and we only repeat it here to establish a greater connection between the various ideas that fit in this wonderful symbolic complex: from the top of the mountain, a spear, in an upward direction, represents the opposite and complementary role to the lightning, in a downward direction: the interconnection of the worlds, the revelation.
Now, the idea of extreme limit is also found in the chinese ideogram Ch'iao, ㄎ, whose current meaning is "obstacle, difficulty in the breath". Its design is surprisingly similar to Saturn's hieroglyph ђ, but its explanation has shown that it is not a fortuitous coincidence, but a logical consequence of the internal cohesion of the science of symbolism, which will have to give similar results in its applications in the four corners of the world. Ch'iao is formed, first, by the winding line, which designates the breath. There is no need to insist on the universality of this symbol. Now, here the breath hits a horizontal line, - -at the top. The horizontal line is none other than ideogram I, which means the number 1, and also, according to Wieger, the primordial unity, the being, from which all things emanate. The Being is therefore the extreme limit where all the mutations that constitute and dissolve the entities are contained; and the "difficulty in breathing" had designated the moment of cyclical mutation where the being is at the extreme limit of its possibilities, to the point of extinguishing; with which we return to the symbolism of the semicircle.
We still find many related ideas in the Chinese language. One of them is in the ideogram Wang, ㄤ which he designates (Wieger, p. 160), "a man who supports all his weight on his right leg, to make an effort, to make a leap". When this ideogram is added to a vertical line at the top, it becomes Wu, 万, "a man who struggles against an obstacle, without being able to overcome it; by extension, it means negation, no"
These ideograms, remarkably similar to the Saturn ideogram, are radical, and from them numerous words are derived associated with the idea of impediment, as well as the other symbolic and divinatory meanings of the planet Saturn in astrology: wang, "paralyzed"; yu, "evils, calamities, error"; yu, "more, even more"; yu, "censorship, condemnation"; po, "become paralyzed"; t'ui, "getting rheumatic"; chien, "stumble", chiu, "achieve, accomplish".
